VOLUME 4

APRIL 1955

NUMBER 4

DIANOTES is a non-profit, unofficial vehicle for free communication amongpersons interested in the mind-sciences . Publication is monthly . We reserveNO rights to material appearing on our pages and hope that anyone who wishesto reproduce any or all of it will do go, acknowledging source.

IN T I q, ISSUE

THE PRECLEAR IS AT BOREDOM by James H . Schmitz -

-

2

RANDOMITY

BOOK REVIEW by Chuck and Sadah Higgins 5

THE DECLINE AND FALL OF MAN by Paul J . Mitman 7

DIANnICS, ETC., PART SEVEN by Bob Collings --

_

8

OPEN LETTER TO IDELLA STONE by Art Coulter, M .D. 11

Published through private facilitie p, DIANOTES is an Unofficial Organ of Mpla.Dianetice, Inc . and the Minnesota Scientology Council . Subscription rates : 6issues $1 .00 : 12 issues $2,00 : Twenty cents per single copy . Address ALL cor-respondence to DIANOTES, 1513 So . 9th St ., Mpls . 4, Minn . Bob Collings, Editor

Page2

DIANOTES

vol. 4, No . 43

THE PRECLEAR IS AT BOREDOMby James H . Schmitz

The preclear who has come up out of chronic mie-emotion to "stable boredom " , 2 .5 - 3 .0on the E-meter, is primarily concerned with maintaining himself without further dis-comfort at that level . Though still a reactive personality, he has a considerablechoice of reaction in many situations; and he prefers, on the whole, to avoid thelower tone ranges, though he may dramatize freely for effect, or for his own satis-f action .

v

A comparatively very wide selection of potential new interests is also open to himnow; and probably he has recovered a number of previously abandoned ones . So old andnew hobbies and forme of amusement and other interest-absorbers tend to flourish.Along with that, there is often a sense of relaxed freedom in thought, emotion andactivity. While our preclear may be intermittently aware of the fact that he is stillsomehow- disappointed in life, his general- situation- seems almost satisfactory, and hemay feel that it can be indefinitely maintained without further effort at that level.Or, he may bolster it by adopting an inocuous philosophy, mundane or religious, priv-ate or group supported, which promisee painlessly continuing "growth and pro gress".

What he carefully avoids is to extend his activities or awareness into areas thatwould challenge unresolved mie-emotion, in particular his basic fears and apathies.On the way up to boredom, he has found it increasingly easy to occlude disagreeablematerial ; and for a person who has been chronically and compulsively drawn into mis-emotional reactions, this ability represents a very real tactical gain . As a long-termprocess, it is less admirable . At boredom, our preclear is still an aberee, and he islimited now by emotions and motivations that are a good deal less obvious, particular-ly to himself, than they were when he was still "stuck in grief" or enjoying a new-found freedom to be angry . The symptoms of boredom, of course, begin while the pre-clear still is chronically living at much lower tones . But when he has run out or re-duced to his own satisfaction whatever he was consciously disturbed about ; when hisE-meter tone does not normally sag below 2 .5; and when he is carrying out his chosenactivities with a fair degree of freedom, he's there.

Boredom apparently can't be re garded as an emotion or class of emotions in itself . Itis a defensive attitude, in which interest appears to be diffused but is actually di-rected at keeping the existing situation intact, with allowance for developments thatdo not involve any disturbing degree of change . The unpleasant aspects of boredom seemto derive from the emotion that is currently threatening to come into awareness ; thepreclear can be pushed from boredom into apathy as directly as into anger, fear orgrief . The type of material to be ryan at this level is equally varied ; he can run any-thing, and with comparatively great ease . If he accepts effective processing, hisability to shift back out of restimulation increases steadily . Eventually, he may berunning "deep apathy" in three-minute stretches, returning to a thoroughly cheerfultone between rounds. Unfortunately, this tends to strengthen his feeling that the mie--emotion remaining on his case can't amount to much and isn't worth digging for ; thoughit adds up to the formidable set of barriers that keep him where he is.

The areas to persuade him to investigate now are precisely those in which he isn'tconsciously interested or concerning which he feels he has "made up his mind", Morespecifically, a good starting point would be the things he knows he can't do, doesn'twant to do, or shouldn't do or have or be, on any factor of any dynamic . The negativeand occluding aspects of the boredom attitude make these more readily available thanthe thing he wants to do (but can't) or the thing he must do (but doesn't want to do),etc. Taken together, these blueprint his acceptance of limitation, both in himself andin his environment . Any good scanning technique is effective at this level, and themein difficulty is to keep the preclear (or yourself as a preclear) at the job of

Vol . 4, No, 43

D I A N O T E S

Pa g e 3

doing it . The evasions of the low-toned person, baffling as they can be, look ratherpathetic when compared with the ingenuity of the preclear at boredom . Once he realizeqthat improvement is continuing, he ~e will tentatively cooperate, at least for a while;but he slips gratefully into techniques and material that keep him going through themotions of processing without actually affecting him much one way or the other . (Thattrait, of course, is not pecular to the boredom level . Big blow-offs in the form ofgrief and line charges and the like are nct to be expected, He'll take it in smalldoses now, or not at all ; and if he's come up to boredom through processing, he'squite capable of controlling the size of the dose, The preclear who enters processingat an apparent level of boredom is, of course, a much more rigid creature and must behandled as carefully as any other new case,

The degree of analytical detachment achieved by "putting emotion into the walls", orinto mock-ups of himself or others, ,speedg operations up considerably . Experimentswith metaphysical substitutes for processing, including a preoccupation with the mire

.acle-seeking aspects of scientology; slow them down . However, these bring up reactivematerial on the 7th and 8th dynamics ; and if the preclear is being thorou ghly mater-ialistic at boredom, it's very much worth while lettin g him find out why. As he beginsto resolve his resistances in that area, he may decide next that he hae achieved asmuch self-improvement as can be reasonably be expected in just one lifetime and thathe can settle down and wait for the next time around - that bein g one of the moretempting pitfalls of metaphysics.

If he settles down at boredom for any reason, his long-term development hardly looksfavorable ._ Circumstances eventually will force him back to one of the levels of re-active defense from which he has . escaped ; or his technique of avoidance and occlusionmust be increasingly applied to shut him off from the major issue of life, I have nopersonal experience of what life looks like to the adult human being who is chron-ically above boredom ; and I haven't met anyone who seemed to be maintaining himselfthere without a drastic shut-down of awareness and corresponding losses in the realityof his living . But neither have I run into any objective barriers to progress.

From here, the computable stretch of the way up beyond boredom appears at least aslengthy and involved gas 'the way up to boredom from the lowest ranges of chronic mis-emotion. However, it becomes progressively more interesting as rewards on the positiveside begin to develop . It seems that if we can avoid the self-deceptions, the quick-clearing gimmicks, the business of gingerly shuffling our postulates around 'till wefind one that is acceptable to our auditor and society, and do not decide that somefairly comfortable standard of existence ie the best we can attain, we can go to veryhigh levels still.

Hope to meet you all there.

(Ed's Note,, , .We are most happy to welcome Jim Schmitz to our pages . Many of our read-ers will recognize Jim's name and style since he is well known in the science-fictionfield . We received this article by courtesy of Ikey . Ston who is associated with Jim(and ()t ilers) in the Hubbard Dianetic Service Center of Pasadena, Calif . Ikey hardlyneeds an introduction to the dianetic community since her news-letter, "The Flesh An-swer" has prevailed among us for quite some time, Much thanks, Ikey, and, of course,to Jim, also, . . .

. ..

How p oor the human mind would be without vanity: It resembles a well-stocked ware-em-porium that attracts buyers of every class : they can find almost everything, have al-most everything, provided they bring with them the right kind of money -- admiration!

?age 4

D I A N O T E S

Vol . 4, No . 43

RANDOMITY . . ..

BOOKAYS ARE in order for Andy Anderson for his latest iasue of the CADA Bulletin . Thearray of talent that censtitutee his staff probably helps it along a little bit - aradmakes one turn green with envy. Nice job, Andy, keep it up . . ..

IKEY STONE informs us that the Editor of Spaceways - science fiction magazine - isgoing to take a flyer on three issues of a new magazine devoted to Dianetics and Sot--onto logy. Watch for it on the news-stands in a couple of months . A good reception wi 11keep it in existence . We hope . . ..

IT IS GRATIFYING to note the interest engendered by our Aria logy between Dianetics-Scientology and Yoga . It proves our contention that our readers are open minded andprefer to make their own decisions from information correlated by themselves - theyread everything, and use that data which coincides with their own reality. Our sincer,thanks for the , many letter s-containing -bookaye-'a'spii,'ri -o

SPEAKING OF correspondence, many inTuiries, mere mentions, etc ., are coming our way inregard to "Humanics" . Same of these may be idle curiausity as to present time doingsof the originator of the latest material along this particular line, but we believethat much/of the interest is occasioned by a desire for simple self-proceaaing tech-niques which can be used by anyone and everyone without danger of wig-flipping . Theincreased interest in Jim Welgos' Lessons in Living attest to the fact . Also, we wouldnot be surprised if the demand for Perls-Hefferline-Goodmn l s "Gestalt Therapy° takesa sudden turn upwards . There are many people who are genuinely interested in develop-ing their minds and bodies but cannot afford to spend much money for treatment . Simpleself--processing techniques, couched in simple terminology, and having a high degree ofunderstandableness, are their only salvation . The suppliers of such are almost assuredof success - if their authority , is acceptable to the consumer . Something to thinkabout, anyway . . ..

WE ARE RATHER surprised that 01' Debbil Hart devoted so much space to the latest at-tempt at gold digging out Arizona way . But then, we suppose that it is news when thegold-diggers do their digging from way out on a limb . We are wandering what's goingto happen if and when the limb breaks . We say "if and when the limb breaks" moat ad-visedly, because we have .heard of many cases where such limbs have been cut off - -mostly by intent . Of course, there is an off chance that the limb will break off "Nat-urally" because of too much weight on the "off end ".

\Ala ; t 'nPTM 'rq

Vol . 4, No . 43

DIAN0TES

Page 5

BOOK REVIEW, THE HUMAN ANIMAL, by Weston La Barre . Chicano : University of ChicagoPress, 1954 . 36 .00.

Everyone who has paid any attention at all to the matter of being human, and the prob-lems of living in a human society knows a great deal about how human beings "ought to"behave - he has had this dinned and drummed into him from birth to present time . Butalmost no one knows how human beings ought to behave in terms of their humanness . Wes-ton La Barre, in The Human Animal ., has Bou ght to present man as he is : "an animal withpeculiar biolo gical traits as a species which make him human ." And, in line with mod-ern trends, he draws from almost all area of knowledge about man to present a well-rounded picture of the animal which man is and how he got that way - a picture of "abiologica ; species, with the essential characteristics of his behavior, includingsocial behavior, as growing out of his biological uniqueness ."

The first two chapters are devoted to a scan of and commentary upon evolution and con-tain, aside' from the purely biolo g itcal . data, some ;remarks which ; when éxpanded f romtheir immediate context, can lead to much insight into the real world which we . inhabit.(Note : not what we think it is, but what it is .) . The fact that, biologically speaking,every change in an organism to solve an environmental problem brought as a resultsome other problems which needed solving has an application far beyond that of food-acquiring or development of locomotive members . Reference to Cope's law of the sur-vival of the unspecialized can-also lead to sore interesting and fruitful thought.

Discussing teleological views of evolution that it was "meant to be this way", thatevolution from amoeba to man is part of a "plan" on the part of someone or something,La Barre makes the statement which, like many other of his remarks, can et first seemvery frightening to the individual who wants to sense his universe a e safe, sure andprotecting (in other words, who' wants to sense God and the universe in the same re-lationship to him as his parents were - or he wanted them to be - when he was small .)"Reality is," La Barre says, "It does not negate or reverse itself upon organic pet-ition . Whatever reality is ultimately like, it certainly does not behave toward organ-isms like an anxious, uncertain, overprotective human mother ; nor is it like a venge-ful, angry, frightening father, either ." And he goes on to say that organic evolutionappears to be life' e struggle with an impersonal adversary which is neither friendlynor unfriendly, " an adversary that life does not really know but which ceases to bean adversary when life does know ." For .through knowing ,adaption to and exploitationof - physical necessity, the organism has achieved its purpose.

Continuing with biological development toward man, the author discusses the tree-dwelling primates and shows how conditions of tree life engendered the basis of humantraits such as stereoscopic vision, the human hand, and the social and family rela-tionships growing out of the necessity for greater and longer care of the young, andfewer young . And these he develops in later chapters to include the complexities andintricacies of human life and human cultures . It may be a rude shock to the more sent-imentally inclined, but La Barre states bluntly and explicitly that it is biologywhich is at the base of the human family and "parental love", the sentiment being ap-plied after the fact of biology, not biology being because of the sentiment . He isquite blunt about it, saying, "The primate male "remains in attendance upon the femalenot eo much because of any new and mysterious 'paternal instinct', but rather becausehe has a genetically selected, permanent, non .-sea Bona l sexual interest in the female,"and continues with the remark that no lower animal "is so absurd as to lack biologicalmotivation for its behavior," and that anthropoids and humans are no exception.

Considering the human hand, La Barre discusses s very special and very human evolu-tionary shift : from autop la stic evolution, performed within the organism itself, toa llop la stic evolution, performed by the organism upon the environment . "The emancipatedhand has emancipated man from any other organic evolution whatsoever" - man makes

Page 6

DIANOTES

Vol . 4, No . 45

machines and machines "do his evolving for him ." The implications of this are as won-derful as they are profound.

Discussing the races of man, La Barre deals a core blow to those who are convinced ofof the supiority or the more highly evolved state" 6f any one race as compared to anyother . "Mankind appears to have arisen, with different local gene concentrations, froma large and miscellaneous mass of closely related proto-humanoids," Le Barre says,"But instead of further differentiating into gene-impoverished separate species . . ..maintained at least enough genetic contact . . . .for all the modern races to be able tointerbreed ." The discussion of this and of the tremendously rich store of genetictraits available to humane, together with some analysis of the relative "highness" onthe evolutionary scale of various racial traits is almost guaranteed to give one a newinsight into the variations on the theme, Homo sapiens . And he nails it down securelywith a little arithmetic in which he shows that to take each unrelated individual to-day back fifty generations would require, by the time the Middle Ages were reached, atotal of 1,125,899,906,842,624 individuals - for ,each ,of us, that is - ,when the totalpopulation of the world was somewhere under half a billion . It seems that all human

beings are rather more closely related to all other human beings than we have beenacustomed to thinkingi

In dealing with development of the family, La Barre goes most delightfully and veryinstructively into communication, and his chapters on speech and grammer are rich ininsight for the reader as well as delightful reading . In discussing the family unit,he presents the relationships between parents and infants in a clear-cut manner whichwill throw much light on the problems all of us are working with . He makes it quiteclear that these relationships are primarily physiologically - biologically - based,and that it is through normal and stisfying biological functioning that individualsgrow up to become integrated, well-fupctioning adults . It is through the smooth bio-logical functioning of his mother and himself that "the infant learns the basic humanlesson on inter-individual response in the species . . . .and the human baby who soundlylearns that its greatest physiological pleasure is obtained with another person'sbody, never forgets this knowledge, rooted as it now is in 'his very autonomic nervoussystem - that ancient and unconscious smooth-muscle nerve-net where the tides of an-imal appetites and feelings surge, deep below thinking and far earlier than words ."

The wrecking of this mother-infant relationship, with its greatly exaggerated import-ance in humans, is the basis of human neuroses - the individual does not learn to lovein this earliest way, and how, then can he accept the burdens and restrictions of theculture when relationships with others are unsatisfying . Indeed, Why Should he? Unlessthrough another person's love he (the psychotic) can learn to respect both his humanself and the real world of other people and other things . La Barre l s discussion ofschizophrenia presents the picture of intensely human beings assiduously trying tosolve the same problems others are, but going at it in a different way, and he says,"Perhaps we are the ones who have too easily given up the battle and too soon acceptedthe protective masks and the 'solutions' provided by our culture ."

Continuing into a 'consideration of superstition and the soul, La Barre may seem to goafield to those whose reality io soundly based on the existence of the human soul and/or of a God in a Heaven . But his approach to the problem is consistent with the pur-pose of the book - to produce a factual, checkable-against-reality picture of man ashe is . "Animism" (spirit belief) he traces to the confusion and fear of early man con-cerning death, and "God" to the assignment to a "something beyond himself" by man ofthe omnipotence which all of us believed as children that our parents had . It is al-most impossible for a human being to conceive of anything existing in non-human, non-emotional terms - not when it does, or he feels it does, impinge , upon him - and itshould be noted that while La Barre clearly scouts the animistic concept of God, hedoes not say that a-something-above-end-beyond-men does not exist . This is another ofhis points which at first glance may seem to leave a frightening void but which later

Vol . 4, No . 43

D I A N T t S

Page 7

upon more constructive thought can result in a new hope and in opening up areas ofmuch greater freedom.

"Three Minutes to Midnight," the la et chapter, La Barre enters a strong plea to all otus for a greater recognition of our true humanity end for interaction with each other'in terms of it instead of an artificial abstraction called "culture" . In a letter, Mr,La Barre remarked, "It is as if we read ourselves out of membership in the human racebecause of our hol.ding unreasonable and imposeible official notions of what the humanrace is like . . . .If we had the courage to explore the discrepancies between our masksand our faces, we . could settle down into a far more comfortable love of others, andof ourselves ."

For people engaged in the effort to solve their own problems of being human and help-ing others to do the same thing, this,book more than any other seems to us now topoint an effective, reality-based approach . With honest acceptance and use of the in-eights one can lain from it, he can become more -- much more' - human .

Chuck and Sadah-- ---------

THE DECLINE AND FALL OF MAN ??by Paul J . Mitman, HDA

It would be of great interest to me to have knowledge of your agreement or diaagree-ment to the following analysis of man . Though this is written with the attitude ofconviction and authority, it must be preambled that I em merely stating my views def-initely, and in no way do I presume that my truths are your truths . That wish youragreement is taken for granted, but that I also wish to agree to your inventions (orsome of them) is also granted.

In the first place, place in "time" or place in agreements, there is nothing to indi-cate that men is limited by anything beyond himself . In terms of attitude, abilities,beliefs, end operations, each of us reigns as a king supreme . With this as our apriori, an analysis need not concern itself so much with how we might become "optimum ",but rather why we do not choose to become " optimum " . In example to this, there is thecase of a raise in so-called I .Q.

I raise my I .Q. thirty points, acquire an ability to appreciate Einstein and his ram-ificetions, find them fascinating, and play with possible derivations from them . NowI spend an evening with a "normal" man, and begin to talk with him about the differ-ences in the universe between microcosmic and macrocosmic phenomena . What happens? Mynormal friend says, "What's macrocosmic?" If we continue in this conversation, it issoon apparent that I have become a teacher, and he a pupil . Whatever pleasure myfriend may or may not get out of being a pupil, it ie certain that I do not wish toalways be a teacher. To answer the obvious objection as to why I don't talk to the menwho already is familiar with Einstein, this other men is a legitimate college studentwho is capable of accepting authority and their words, but cline not choose to be cre-ative about the matter . In any case, if . we develop an ability not generally held byothers, the ability does not immediately help us with ARC, and therefore it does nothelp us with fun in life.

Indeed, a general raise in sanity puts us into at least conceptual disagreement withany who are less sane . Have you lately been listening to a person describe his sick-nesses complete with all manner of reasons why he has been sick, with yourself knowingthat he must be responsible for all of this? What then? On the one hand, you might at-tempt to imply to him that he is cause for his sicknesses, at the risk of emotional

?age8

DIANOTES

Vol . 4, No . 43

unplenaentnese for both of you ; or you can listen to him complain at the risk of agree,ing with him and becoming untrue to yourself.

For another common cave, let's think about some sex relations . It is extremely evidentthat many women hold up es their only real enticement for a man to marry them, thefac that they have a female body. If a man, who is sane, should attempt to devaluatethe untouchableness of the female body, he meets with severe disagreement . But evenmore unhandy, is the fact that the rare woman who does use her body to communicatewith, and therefore makes love to, a man, is severely reprimanded by her society forso doing . All this in spite of the fact that it is easily possible for a woman to be-come enough aware of her body to offset both undesired pregnancy and undesired disease.So a sane man is beset with loses about loving his women friends, and a sane woman mayopen up true fields of desires only not to dare satisfy them in this society.

When we, especially those of us in d ianetice, , ncrea . e , oux, . Bens, tivity,, to tYe . emotions .~and thoughts of_others, 'an utiliie' this awareness in our dealings with people, thereis apt to be a suspicion, by others, that we j are sp different as to be untenable bythem . This list of increased abilities, the acquisition of which we call sanity, maybe delineated endlessly. In case after case, acts of saneness are in contradiction toour society, and they seem to also be in conflict with this society . Our root problemis not how to become personally sane ; it is how to be personally sane while maintain-ing the kind of affinity we wish to have with our friends . Now, there are ways of do-ing this.

We may become quite sane about a particular reference only; as our friends recognizethis and acquire their sanity about it, we open up another channel about which we be-come sane . We may keep this going repeatedly until we, and our friends, are sane aboutmany things . This, I think, is what is generally happening in dianetics today . However,there are some abstractions which demand a great deal of general sanity in order to besolved . We must be quite sane all over, so to speak, in order to solve the abstractionconnoted by the word "God" . Therefore, we reach e limit about solving things piecemeal;there is a point wherein we must become "full optimum" if we are to reach's greaterdegree of sanity.

Overriding all of our problems in life is a motive which should be understood . This isour motive to have problems . I feel so strongly that the motive to have problems tosolve is our prime motive, that this point is the only one wherein I differ from RonHubbard . All of Ron's other writings are so flexible as tp acquire, reality upon ouragreement with him, without really sending us down a dead end . His insistance that"survive" is a prime motive is false . We cannot help but survive . I have written Ronabout this, and his answer as of Jan. 16, 1955 is :: "I have no 'qualifications' aboutthe drive to survive . The drive to survive means as the person is right now . This, ofcourse, would include his surviving in everything he is doing, being, having at thatparticular time . The loss and/or threat of loss or any of these, would be interpretedby him to be contra-survival . I hope this clears these up for you Paul, so that we mayhave better understanding in our future communications ." Of course, I am on quitef riend It terms with Ron, our single real disagreement in no way limits my great dealof respect for him .

(Continued on Page 11)

DIANETICS, SCIENTOLOGY, -- AND YOGAAN ANALOGY

by Bob Collings

PART SEVEN

Vol . 4, No . 43

DIANOTES

Page 9

When theie is full skill in the Non-investigational Contemplation, thereis the very pellucidity of the Supreme Self . . . .In that the cognition isfull of truth Its objects are different from those of testamentary andinferential cognition, because its business is with particulars Thehabit-mold arising from that overcomes all other habit-molds . . . .When thereis control of that also, the Seedless Contemplation arrives, because thereis now control of all . . ..

This concludes the section on Contemplation . In dianetic terminology, this "section isan entire procedure to process a preclear to the Clear State - a Cleared Theta Clearand opens the way to understanding of the Theta Perceptics . In the first aphorism inthis series, Patanjali merely states a fact : When you have attained a state of MESTClear, the Thetan stands forth with vivid clearness . He further states that when thisstage of development has been reached, all concepts are full of truth

aberratedthought is then a thing of the past . According to the next aphorism, these conceptsare. different from testamentary and inferential concepts because their business iswith particulars - concepts resulting from direct observation . Even in a state of MESTClear it is possible for an individual to be in error when making inferences becauseof lack of data, and, of course, you can believe only half of what you hear . Thus, wecan be certain of the truth value of any concept only when we have observed and re-corded all of the facts . Patanjali then goes on to say that as this habit-pattern isformed, all other habit-patterns are dropped by the wayside, and, when the new habit-pattern is established and under full control, the state of Cleared Theta Clear hasbeen attained . Or, as he puts it . When there is control of that also, the SeedlessContemplation arrives, because there is now control of all.

To a discerning mind, it is readily apparent that an individual who has attained thestate of being Clear is thrown entirely on his own resources - self-determinism in thenth degree . Habit-patterns of thought, action and pain will have been ran out andwould have either been retained as being of optimum practice or would have been dis-carded. Habit-patterns become a matter of choice but the Clear must determine hiscourse of action in the light of his environs and of getting along with people . Eventhough, in effect, he has reached a state of rebirth in a single lifetime, he mustconform in a large degree to community controls, however trite and inane they may seemin his reality. At this stage in his development, the emotions would be completely un-der control; that is, his beingness would be emotionless except for the need of,ehow-ing emotion as an adjunct to verbalization when communicating to other people . Com-munication is, of necessity, a part of every goal from the least to the ultimate . AClear, though freed from emotional ties to other people, animals, objects, etc ., muststill be able to communicate at all levels . In this, the furtherance of his educationalong Theta Lines would tend to increase his perception of other minds, and would thusincrease his ability to communicate in an acceptable manner . If one were to state thatPerfect Communication is the Ultimate Goal, he would be very close to hitting upon thetruth.

The balance of the aphorisms are devoted to the development of Theta Perceptics - thepsychic powers and the functions of the mind at the higher levels - to the point ofcomplete Independence . Or, as Hubbard once put it, to the Pool stage, 40 .0 on the ToneScale .

SECTION THREE"ON PSYCHIC POWERS"

Concentration is the binding of the mind to one place . . . .Meditationiscontinued mental effort there . . . .Contemplation i s the same when there isthe shining of the mere object alone, es if devoid of one l s own form . ... The three, in oneness, are Mind-poise . . . .

Page 14

D IANCTES

Vol . 4, No . 43

Mind-poise is a word much used in this section and, obviously, it is a coined word todepict a process of thou ght . . The mental condition of an individual who is "down intoit" is comparable to that of being in a light (alert) trance . Hubbard called it a rev-erie, a psychologist would say that the individual was in some degree of auto-hypnosisend it might be exp reseed as being a condition of mind slightly out of present time.Regardless, as Patanjeli states, " . . . .there ie the Shining of the mere object alone,as if devoid of one's own form .", or, in other words, all of the individual's atten-tion unite are centered upon the business at hand . The mental images, or pictures,which were explained in Part Six, play a very important part in developing mind-poise.However, there ie little chance of stray thoughts from the reactive mind interferingif the individual heys utilized the techniques as outlined, and has processed himselfuo to the Clear State . Mind-poise is not possible if these stray aberrated thoughtskeep entering into the picture (literally) . Any changes in a concept under considera-tion will be due to the influx of data from some source other than the memory banksas we define the term . For the purpose of this analogy, we will consider the termsreverie and mind-poise as being synonymous.

From mastery of it (Mind-poise) comes Intuition . . . .Ite application is tog round s . . . . The three are more within than the preceding one s. . . Even thatis an outer limb with reference to the Seedless . . ..

Spinoza, in his Ethics, contended that Intuition is of the mind, in-so-far as the mindis eternal. In a sense, Petanjali's Aphorisms bear out the contention . From the mae-tery of mind-poise -- a state of mind in , which all of a person's attention units areconcentrated on a mental picture, and the analyzer, or conscious mind, is being heldin a state of abeyance : not thinking - comes Intuition . Intuition, then, takes theform of a thought which enters into the conscious awareness from an undeterminedsource . If we attribute this communication to the Thetan, possibly the data is beingrecovered from the "Theta memory", or, possibly, if we accept the belief that each in-dividual is a part of a Supreme Being, the data would presumably be acquired from the"Fount of all knowledge" - the Godhead . Knowledge of this nature is conveyed in a formof imagery and, even though a person does not consciously interpret these pictures,and "senses" the thought in terms of his own vocabulary, the interpretation is madeat a sub-conscious level.

This same principle applies to the phenomenon of merely looking at a printed pagewithout consciously reading any pert of it and then to be able to use the informationin computations, but with the data bein g expressed in the individual's own terminolo gy,The data that flow into the relaxed and non-computing conscious mind, then, is datathat has been "digested" at the conceptual level, either from pictures actually ob-served through the eyes, or observed in the "mind's eye" . The latter may stem f romeither the memory banks or from some outside source which may be either a telepathiccommunication or Intuition,

Patan ja li then goes on to cay that intuitional data has to do with grounds - basicknowledge or objects of knowledge without embellishment . The Aphorisms might be con-sidered as examples of basic knowledge as they are threads of thought which may be ex-tended according to individual desire . If the data is to be communicated, it will haveto be compared to acceptable criteria in the other person's reality to insure favor-able reception . (Such a e this ana logy, for instance .) Even as the intuitional data isreceived in basic form, so must all problems be reduced to simple concepts when aidis requested in resolving them. It may prove rather surprising to those who try thisbecause many problems, when broken down and simplified, turn out to be no problems atall . Basic thought is thought that has lost its complexity.

The reference to "the three" refers to the last three limbs of Yoga - Concentration,Meditation and Contemplation - which were explained in an earlier issue . (To be cont'd)

Vol. 4, No . 43

D I A N O T E S

Page II

The Decline, etc ., cont' d . from page 8.Going into this farther, admitting our love of problems, our immediate goal in dia-netice becomes that . of solving our hurtful problems and acquiring new sets of problemswhich are not so hurtful . This goal is somewhat simpler to state than to promote . Atleast, when processing normal people, we must see that they are able to provide them-selves with new and interesting problems as they go about solving their old problems.

Of course, my friends, I have offered you a new set of problems in this very article.

-- --- ---

AN OPEN LETTER TO IDELLA STONE FROM ART COULTER, M .D.

Dear Idella,

This letter is an open response to your open letter to Paul Metcalf . I suppose I am'sticking my big nose where it don't belong again, but I don't think you were fair toPaul.

You accuse Paul of "inflexibility" because of a statement, and I quote you quotinghim, "If anyone should take the trouble to prove to me that they (the techniques ofscientology) are more workable than those of dianetice, I doubt that my viewpointwould be altered ." Taken as it stands, that does sound inflexible, but you have quotedPaul out of context, May I remind you, respectfully, of the full paragraph, whichreads as follows : "The novelty of your language, by the way, does not indicate orig-inality. Genuine originality uses the language of the present . The structure of scien-tology is, for me, a patchwork . I don't mean that it isn't "true", it isn't "right",can't be proven - nor do I deny the workability of the techniques, and if anyoneshould take the trouble to prove to me that they are more workable than those of dia-netics, I doubt that my viewpoint would be altered ."

I, for one, get an entirely different impression from reading Paul's full statementthan from your partial quote ; and I think that this charge of "inflexibility" shouldbe withdrawn.

The important thing, to me ; in Paul's "open letter" was not what he said about dianet-ics and scientology, but his revelation that hejewriting

book . And, it doesn'ttake a great deal of perspicacity to predict that this book will be, or ought to be,an important contribution . Paul has style ; he has a way with words; and more importaqthan either, he has creative insight . You can feel that, can't you, from his whole wayof thinking?

The report of your experiences with scientological techniques was interesting and de-served being made, but couldn't you have just made it directly, end left out the name-calling? A creative effort is difficult at best ; a man who undertakes it needs the en-couragement of his friends . I, for one, 'am looking forward to hearing what Paul Met-calf has to say about Present Time.

Sincerely,Art Coulter

(Signed)----------------

No one can draw more out of things, books included, than he already knows . A man hasno ears for that to which experience has given him no access Nietzsche .

Page 12

DIANOTES

Vol . 4, No . 43

RANDOMITY . . ..

DON SCHUSTER, formerly of MDI, has just been elected to the Board of the CaliforniaAssociation of Dianetic Auditors, Inc . (CADA) in Los Angeles . Don has done much workin psychometry and has been persistent in his effort to accumulate records of process-ing results so that accurate data regarding any type of case can be made available toauditors in the field . He has currently developed a "quick check" data sheet which heis supplying to auditors so that the finished reports may be tranefered to IBM cardsfor ready reference . While information gained in this manner will not be entirely ac-curate as regards a prospective specific case, the auditor with this data at hand willhave a prescribed course of action which Should eliminate much personal •computing . Ifthe auditor knows of previous results attained by a given technique when used on acertain type of case, he can process the case with more confidence - and confidenceis a prime necessity if the auditor is to be successful . We earnestly suggest thatevery auditor in the field cooperate with Don to the mutual benefit of all concerned.We are looking forward to an article by Don which. will explain his program in detail.It will appear in the near future . . ..

ACCORDING TO the CADA Bulletin, Laeta Dunbar might be interested in re--establishingthe CADA Journal on a quarterly basis if enough interest is evidenced in the field.Dianeticists everywhere should be interested in this project since Laeta is an editorpar excellence . The-old timers in the field will 'attest to the value of her previousefforts as the CADA Journal was once considered THE authority in the dianetic commun-ity. We have need of such a publication in this enturbulated present time so let's getbehind this project and snow Laeta under with our requests . The result will be wellworth the effort . . ..

WE REGRET that we had to go to press without the monthly report from Dick Kerlin aboutthe happenings in St . Louis. Spring fever maybel . . ,

WING & SMOKEY ANGELL have informed qs that they will not be able to appear in ourmidst until after the middle of June . This is due to their successful series of HCAcourses in the San Francisco-Oakland area, (Local residents take note .) More power tothem. . ..

FAMOUS WORDS . . .Our destiny exercises its influence over us even when, as yet, we havenot learned its nature : it is our future that lays down the law of our today . . ..

DIANOTES1315 South 9th St.Minneapolis 4, Minn.

POSTMASTER:If addressee has moved and new addressis known, notify sender on form 3547,postage for which is guaranteed .